and I wil reuenge. But ye in no wyse must kil, nether in will, word, nor deade. For there be diuerse wayes to count murther. The first is when with any kynde of weapon, or violence we slay our neyghbour, as theues do by the hyghe wayes. Also yf we gyue any commaundement or counsell, that oure neyghboure shoulde be slayne by other, or yf we spreade abrode any euel brute or slaunder of any man, by occasyon of the which he is put to deth. Furthermore we kyll, when ether with worde or deade, we may, and do not, deliuer hym whome other men entende to kyll. And when we see our neyghbour in perryll of lyfe, and do not helpe him, but suffer hym to dye for hunger, to be drowned, or burned. Besides this we be manquellers when we beare angre, hatred and malyce, agaynste oure neyghbours, and when with greate angre and furye we do rayle on him, curse him, and wishe vengeaunce to lyghte vpon him. For whersoeuer angre, hatred, enuye, and malycyousnes reygneth, there is manslaughter, whiche althoughe it be not performed in dede with the hande and sword, yet it is done in hart, mind and wyll. For as fyre kyndled with a little sparke, doeth oftentymes greate hurte and damage, and can not easely be quenched, so whan the sparkes of angre, hatred and enuye do set on fyre mans hearte they do oftentimes prouoke more hurte than euer a man thoughte, and some time they styrre to committe suche offences, as in all his lyfe he neuer thought vpon, and for the whiche afterwarde he soroweth all the dayes of his lyfe. So that the wel and spring of manslaughter, is malice and enuye. And therfore sayncte John in his Epistle sayeth. He that hateth his brother is a manqueller. And Christ saieth. He that is angrye wyth his brother is worthy to be iudged. For to be angrye is with the herte to kyll. Wherfore that commaundement that sayeth, thou shalte not kyll, doeth also forbyd to be angry. Furthermore Christ sayeth, he that sayeth to his brother Racha, that

is to saye, he that with voice or gesture sheweth anye token of an angry herte, is worthye the sessyons, but he that sayeth, thou foole is worthy the fyre of hel. In these sentences our master Christ teacheth vs, that in wordes is manslaughter committed, when we vttre the poyson of our herte with any suche woordes wherby the venome of oure herte is perceyued. But when we burst out into suche raylynge, slaunderouse and contumelious wordes agaynst any man, that he maye lese therby his estimation or good name, then we be more heynous murtherers. And here also Christ teacheth vs, howe greuouslye we shall be punished both in this life and in the life to come, yf we dyspise this commaundement of God. For he doeth not only say, he that kylleth, but he also that is angrye with his brother, is worthy iudgement, that is to saye, is gyltye before God of so greate a cryme, that he hath deserued to be arrested, violentlye to be drawen in to the place of iudgement, and there openly to be accused and arrayned of the same. But he that with voyce or gesture dothe vtter the malice of his hert, is worthy the sessions, that is to saye, he hath committed so greuous an offence in the sight of God, that it is not nowe necessarie to empanel a quest to inquire whether he hath deserued punishment or no, forasmuche as his offence is manyfest, but the greatnes of the synne hath onely neede of a session or a nombre of iudges, to determine how greuously such an offender ought to be punished. But he whiche inflamed with angre calleth his neighbour by such opprobrius wordes, that his estimacion and good name is hurte and decayed, he is worthye hell fyre, that is to say, he hath synned so heynously, that he hathe deserued tormentes both in this world and in an other worlde, except he repent in tyme, and obteyne hym pardon by the passion of Christe. But most of all, kyllyng with the hand and effusion of bloud shall be punished wyth moste greuous paynes, bothe in this

Gene. ix. lyfe and in the lyfe to come. As oure Lorde God declared to Noe saynge. I wyll requyre youre bloode of the handes of all beastes, and of the handes of man. For who so euer shedeth mans bloode, his bloode shall be shed agayne. And in case the manqueller escape mans handes, and punishement of the commen offycer, or yf they that haue Goddes sworde in theyr handes, be negligent in doynge theyr office, or wyl be blynded with affeccions and corrupted with monie, yet God wyll not let manslaughter to escape vnpunished. For he hath sayde, that he himselfe wyll inquire of bloodshedyng and syt in iudgement vpon manquellers. As it is playnly declared vnto vs by the horryble example of Cain, who kylled his brother Abell. For not onelye in this lyfe God dyd so sore punishe him, that his conscience was vexed with suche vnquietnes and horryble feare, that all hys bodye shooke and trembled mooste pitifully, and he could abid or rest in no place but lyke a banyshed man or runne agate wandered euery where, but also now after this lyfe he is cursed of God, and damned for euer. This fearfull payne (good chyldren) ought to warne vs to be diligent in kepyng this commaundement, that we kyll not, neyther in wyl, worde nor dead, but contrarywyse to endeuour our selfes to practise Christes lessons, who hath taught vs gentylnes, mildnes, longsufferance and pacience. For he saith. Blessed ar they, that suffer persecution for rightousnes, for theyrs is the kyngdom of heauen.

Wherfore good children, marke ernestly what God here commaundeth. Ye shal not (saieth he) be angrey, but loue your enemies, ye shal not slaundre or backbite other, but speake wel euen of those that hate you, accordyng to the commaundement of Christ. Yf a man strike the on the cheke, resist not, but whosoeuer shall gyue the a blow on the right cheke, turne to hym the other also. And if ani man wil sue the at the law, and

take away thy coat, let him haue thy clooke also. And whosoeuer will compell the to go one myle, go with him twayne. Do good to them that hate you, pray for them that hurte and persecute you, that ye maye be the children of your Father which is in heauen. All these are the wordes of Christ. And yf perchaunce we haue donne any manne wronge, or prouoked oure neyghboure to angre, then with great diligence we ought to laboure, that in al hast and spede we maye be reconciled. For Christ saieth. Yf thou offrest thy gyft at the aultre, and ther remembrest that thy brother hath any thing against the, leaue there thyne offeryng before the aulter, go thy waye, and first be reconciled to thy brother, and then come and offre thy gyfte. Oblations and sacrifices wer in tholde testament a very commendable and an highe kinde of worshipping God (For asmuche as he hymselfe did appointe and commaunde them). And yet Christ here teacheth, that God is better honoured with kepyng his commaundementes, than with our offeringes. And to be reconciled to our neyghboure is a sacrifice more acceptable vnto him, then to offre oblations.

Furthermore the keping of these commaundementes, helpeth muche to mayntayne the transquillite, peace and quietnes of the commen wealth. For Christ saieth. Agree with thyne aduersarie quickely, whiles thou arte in the waye with him, that is to saye, we must refrayne our selfe from discorde, variance, hatred and contencion, and asmoche as lieth in vs, seke peace, concorde and quietnes, lest we be cast into prison, from whense we shal not be deliuered, except we pay the vtmost farthynge. And in these ciuile and worldly courtes, althoughe oure cause be good and rightfull, yet is it possible that iudgement be gyuen against vs. And in case that at the lenght we haue sentence on our side, yet the sute therof shal be so chargeable vnto vs, that we shal, for the most parte, spende more mony in waginge of the law, than we shall

gayne by the sentence. Wherfore ther is nothynge better or more profitable, then to seke for concorde and peace, as muche as is possible. And as it is our parte to lyue in peace with all men, so it is our dutie also, to make them at one which be at variaunce. For Christ saieth. Blessed be the peace makers, for they shal be called the children of God. Wherfore good childerne, printe wel in your remembraunce, that God hath commaunded, Thou shalt not kyll, and that we can not offer a more acceptable sacrifice to God, then to kepe his commaundementes. Make your selues strong therfore patiently to suffre all thinges, reuenge not your selues but leaue al punyshement to God, and he wil reuenge your quarrelles. Be not inflamed with angre, hatred or enuye against your neyghbor, do no wrong to him, beare with his weakenes and forbeare him, hurte him not, but rather defende him from hurte, sow, and norishe vnitie, peace and frendshyp betwene all men, make agrementes and louedayes betwene them that be fallen at discorde, auoyde all occasions of angre or displeasure, as braggynge, bostyng, reuilyng, tawntynge, scornynge, dicynge, bankettyng, riote and suche lyke offenses. And contrariwise loue your neighbour, do good to all men as farre as your abilitie wil serue you, speake wel of euery bodye, and laboure with all youre power to saue the lyfe of youre neyghbour. For this is the dutie of all godly men, to preserue and defende their neyghbour, frendely to admonyshe hym of his faultes, to instruct him and to comforte him. For we be bound to helpe our neyghboure in his necessitie, to lende him mony, to gyue to hym when he asketh, to refreshe his hunger with meate and drynke, to clothe his nakednes, to receaue into oure house the harbourles, to comforte him when he is sicke. For al these offices and effectes of trew humanitie, loue and charitie God commaunded, when he saied, Thou shalt not kil. And this is the trew meanynge of the fifth